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Shamanism In Alaska Research Paper

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Christian mission in Alaska dates back to around 1794; it might have been a little before this time due to the Russian fur trade, but it was in 1794 when the first Russian Orthodox missionaries came. The spread of Christianity in Alaska continued to spread over the years. Alaska Mission for Christ is an organization that leads many mission teams in different villages of Alaska today. Before Christianity came to Alaska, Shamanism was a huge part of the Native Alaskan culture. This paper will discuss Shamanism and its impact, the start of Christian missions in Alaska, as well as, Alaska Mission for Christ and its work with Christian Mission today. Before Christianity was introduced to Alaska, the natives believed and practiced Shamanism. …show more content…

In 1794, the first Russian Orthodox missionaries came to Alaska to begin further sharing Christianity to the natives. “Many of the Orthodox missionaries defended Alaska Native people. The tsar in St. Petersburg had always prohibited the poor treatment of Natives, but many fur traders ignored his orders.” Of the missionaries who defended the natives, “none [were] more important [than] Ioann Veniaminov, later named Bishop Innocent, the first Orthodox bishop in Alaska” (Alaska Humanities Forum). Veniaminov worked to translate the Russian Liturgical into the vernacular of the people and continued to learn about their culture, he also helped out with giving vaccinations when there was a smallpox epidemic. Veniaminov cared for the natives and took care of them and learned their culture and language instead of forcing his upon them. In 1870, a Presbyterian missionary came to Alaska. This missionary’s name was Sheldon Jackson and not only shared Christianity with the natives, but was also heavily involved in their educational programs. “Jackson had no problem in mixing religion with education when it came to establishing churches in Alaska,” converting the natives and starting schools. “Jackson actively discouraged the use of indigenous languages, traditional cultures and spiritualties” (Andersen). Jackson is a complete 180 compared to Veniaminov. “Missionaries were paid from government educational funds to run their schools, while the goal of their teaching was not only to educate but to evangelize.” Even though Jackson’s actions did not seem the best, “the effects of [his] allocations to Protestant missionary work is [still] evident by thriving Protestant churches of different kinds in villages relatively close together” (Andersen). These were two main groups in the beginning of the spread of Christianity in

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